[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821) › 17.159 # 俱舍論記 17.159 俱舍論記 17.159 - **Language:** Classical Chinese ### [17.159](https://indike.org/pramana/in.bauddha.taisho.1821.17.159) 「已辨業障至唯無想處」者，釋第四句。已說業障唯人三洲，其餘二障通於五趣。然異熟障，唯人北洲、唯天無想。又《正理》云「已辨業障唯人三洲，餘障應知五趣皆有。然煩惱障，遍一切處。若異熟障，全三惡趣，人唯北洲，天唯無想。豈不三洲處、扇搋等身非聖道器，故異熟障攝。無如是理，以於彼生引業所牽同分相續，可成男等為聖道器。唯三惡趣、無想、北洲，決定無容證聖道義，故唯於彼立異熟障。有說：彼處唯屬異生，餘處皆容與聖者共，故不說是異熟障攝（已上論文）。」梵王雖復無容證聖，不障離染故，非異熟障攝。 > Regarding "Having explained the karma obstacle ... only in the state of non-conception": this explains the fourth line. Having explained that the karma obstacle exists only among humans in the three continents, the other two obstacles are common to all five realms of rebirth. However, the maturation obstacle (vipāka-āvaraṇa) exists only among humans in the northern continent and only among devas in the state of non-conception (asaṃjñi-sthāna). Furthermore, the \*Nyāyānusāra\* states: "Having explained that the karma obstacle exists only among humans in the three continents, the other obstacles should be known to exist in all five realms of rebirth. However, the affliction obstacle pervades all places. As for the maturation obstacle, it comprises all three bad realms of rebirth, humans only in the northern continent, and devas only in the state of non-conception. Would not the bodies of ṣaṇḍhas and the like in the three continents also not be vessels for the noble path, and thus be subsumed under the maturation obstacle? There is no such principle; for within that life, drawn by the projecting karma, the continuum of their common character (sabhāga) can transform into a male or the like and become a vessel for the noble path. Only the three bad realms of rebirth, the state of non-conception, and the northern continent definitely have no possibility of realizing the noble path; therefore, the maturation obstacle is established only in those places. Some say: those places belong exclusively to ordinary beings (pṛthagjana), whereas other places all allow co-existence with noble ones; hence they are not said to be subsumed under the maturation obstacle (end of quotation from the treatise)." Although Brahmā also has no possibility of realizing nobility, because it does not obstruct detachment from passion, it is not subsumed under the maturation obstacle. > — English (machine translation) (machine translation) - [Previous: 17.158](https://indike.org/pramana/in.bauddha.taisho.1821.17.158) - [Next: 17.160](https://indike.org/pramana/in.bauddha.taisho.1821.17.160) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.1821.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.17.159) — English, machine translation ## Linked texts (2) - [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.17.182) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.43.26) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.17.159](https://indike.org/pramana/in.bauddha.taisho.1821.17.159) · Pramāṇa